CHAMISHOH MI YODEI'A - FIVE QUESTIONS ON THE WEEKLY SEDRAH - PARSHAS MIKEITZ 5771 - BS"D
1) Ch. 41, v. 5: "B'ko'neh echod bri'ose v'tovos" - In verse 8 where the emaciated heads of grain are mentioned the verse does not say that they grew on one stalk, as is mentioned here, "b'ko'neh echod."
2) Ch. 41, v. 10: "Va'yi'tein osi …… osi v'eis sar ho'ofim" - Why is "osi" repeated?
3) Ch. 42, v. 2: "V'nichyeh v'lo nomus" - If we will live, is it not self understood that we will not die?
4) Ch. 42, v. 8: "Va'ya'keir Yoseif es echov v'heim lo hikiruhu" - The gemara Y'vomos 84a explains that he recognized them as they were already bearded when he was sold, but he wasn't, and now that he was, they did not recognize him. Yisochor and Z'vulun were just a bit older than he was, so how did he recognize them, as they now also sported beards and did not when he was kidnapped?
5) Ch. 42, v. 16: "V'im lo chai Faroh ki m'raglim a'tem" - Did Yoseif swear falsely? After all, he knew that they were not spies.
The Haa'meik Dovor says that this alludes to the years of great bounty being limited to Egypt only, while the years of hunger would affect surrounding countries as well.
The Ibn Ezra answers that this is the common way the verse expresses itself, as we also find, "vaani onoh ani vo" (Breishis 37:30). Rabbi Yehudoh haKohein, a Baal Tosfos, answers that the wine butler was stressing that both he and the royal baker were in an equal position, both placed in the same jail, etc. Thus there was no indication to Yoseif that one's sentence would be any different from the other's, and yet he correctly interpreted their dreams.
The Medrash Shmuel explains that Yaakov said that if they would be allowed to purchase much food they would survive comfortably, and if they would only be allowed to purchase a small amount, it would at least stave off their death.
The Ohr Hachaim Hakodosh explains that if they would not pursue acquiring food and die from hunger they would not only die on this world, but would also be accountable in the next world for bringing about their own deaths. Thus, "v'nichyeh" on this world, when we acquire sustenance, and "v'lo nomus" in the world to come, for the sin of not attempting to alleviate their plight.
On the same words, "v'nichyeh v'lo nomus" in 43:8, the Kli Yokor says that by agreeing to send Binyomin we will live, as Yoseif will be returned and "vatCHI ruach Yaakov" (45:28), and we will not die for this sin in the world to come.
The Ponim Yofos answers that normally he would not have recognized them, but once they were together with their other brothers whom Yoseif did recognize, he was also able to recognize them.
The Abarbenel says that he recognized his brothers through either their appearance or their voices, thus forewarning the question raised by the Ponim Yofos. If you were to ask on the Abarbenel, "If so, why didn't the brothers also recognize Yoseif by his voice," we can say that since he spoke the Egyptian language through a translator, they did not recognize his voice in a language foreign to them.
The Abarbanel answers that since Yoseif's statement was predicated on conditions mentioned in this and the previous verse, and the conditions were met, he did not swear falsely. The Shei'vet Mussor says that Yoseif's intention when saying "m'raglim" was to use this word as an acronym for "Mi'zera Rochel G'navtem, L'orchas Yish'm'eilim M'chartem."
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